NB: What we have been seeing unfold during this Pontificate is the steady and systematic use of the Vatican II 'time bombs' the SSPX used to warn about, found throughout the V-II documents. There are many progressive, quasi-heretical statements in the Vatican II documents that attack the perennial teaching of the Catholic Faith. These statements have been there these many decades but previously not always acted upon and it seems that it is only during this pontificate that they are being rolled out and implemented to their full potential. Pope Francis, without fail, cites these Vatican II passages as the foundation of his encyclicals and actions. Archbishop Lefebvre, in his wisdom, recognized that this Conciliar Church (as they themselves called it) is in a schism. It can be no surprise that a schismatic church falls further and further into the darkest of errors.

Quote:“What could be clearer? We must henceforth obey and be faithful to the Conciliar Church, no longer to the Catholic Church. Right there is our whole problem: we are suspended a divinis by the Conciliar Church, the Conciliar Church, to which we have no wish to belong! That Conciliar Church is a schismatic church because it breaks with the Catholic Church that has always been. It has its new dogmas, its new priesthood, its new institutions, its new worship… The Church that affirms such errors is at once schismatic and heretical. This Conciliar Church is, therefore, not Catholic. To whatever extent Pope, Bishops, priests, or the faithful adhere to this new church, they separate themselves from the Catholic Church.” (Archbishop Lefebvre, Reflections on his suspension a divinis, July 29, 1976)

German priest compares Synod to Communist revolution, links it to Fatima message of ‘great apostasy’
In the face of this ecclesiastical October Revolution, how could one forget that Mario Luigi Cardinal Ciappi confessed, 'In the Third Secret, among other things, it is predicted that the great apostasy in the Church will begin at the top.'



New Planet by Konstantin Yuon
State Tretyakov Gallery, Moscow/DACS 2017

Archbishop Viganò says what has been repeated many times on this forum - everything Pope Francis does is grounded in the teaching of Vatican II:

Quote:We must take note that the metastasis of this “pontificate” originates from the conciliar cancer, from that Vatican II which created the ideological, doctrinal, and disciplinary bases that inevitably had to lead to this point.

But how many of my confreres, who also recognize the gravity of the current crisis, have the ability to recognize this causal link between the conciliar revolution and its extreme consequences with Bergoglio?

Pope Francis’ remarks on faith in ‘Laudate Deum’ are even more alarming than his climate activism
Laudate Deum cannot be approached as just another text in which Pope Francis rehashes the clichés of climate alarmism. His strange statements that touch on faith itself are a far more serious problem.



Pope Francis in conversation with the AP, Jan 24, 2022.
Screenshot

Quote:I cannot fail in this regard to remind the Catholic faithful of the motivations born of their faith. I encourage my brothers and sisters of other religions to do the same, since we know that authentic faith not only gives strength to the human heart, but also transforms life, transfigures our goals and sheds light on our relationship to others and with creation as a whole.

Quote:It is not helpful to confuse multilateralism with a world authority concentrated in one person or in an elite with excessive power: ‘When we talk about the possibility of some form of world authority regulated by law, we need not necessarily think of a personal authority.’ We are speaking above all of ‘more effective world organizations, equipped with the power to provide for the global common good, the elimination of hunger and poverty and the sure [defense] of fundamental human rights.’ The issue is that they must be endowed with real authority, in such a way as to ‘provide for’ the attainment of certain essential goals. In this way, there could come about a multilateralism that is not dependent on changing political conditions or the interests of a certain few, and possesses a stable efficacy.

Quote:§ 25: Contrary to this technocratic paradigm, we say that the world that surrounds us is not an object of exploitation, unbridled use and unlimited ambition. Nor can we claim that nature is a mere ‘setting’ in which we develop our lives and our projects. For ‘we are part of nature, included in it and thus in constant interaction with it’, and thus ‘we [do] not look at the world from without but from within’…

§ 64: Jesus ‘was able to invite others to be attentive to the beauty that there is in the world because he himself was in constant touch with nature, lending it an attraction full of fondness and wonder.’

Quote:§ 65: Hence, ‘the creatures of this world no longer appear to us under merely natural guise, because the risen One is mysteriously holding them to himself and directing them towards fullness as their end. The very flowers of the field and the birds which his human eyes contemplated and admired are now imbued with his radiant presence’. If ‘the universe unfolds in God, who fills it completely… there is a mystical meaning to be found in a leaf, in a mountain trail, in a dewdrop, in a poor person’s face’…

§ 67: The Judaeo-Christian vision of the cosmos defends the unique and central value of the human being amid the marvelous concert of all God’s creatures, but today we see ourselves forced to realize that it is only possible to sustain a ‘situated anthropocentrism.’ To recognize, in other words, that human life is incomprehensible and unsustainable without other creatures. For ‘as part of the universe… all of us are linked by unseen bonds and together form a kind of universal family, a sublime communion which fills us with a sacred, affectionate and humble respect.’

NB: Please forgive any sedevacantist references. This YouTube channel is sedevacantist but has many good videos on Catholic topics. They also promote and support Fr. Hewko's apostolate, who is not sedevacantist. Fr. Hewko continues the prudent position of Archbishop Lefebvre, summarized here [and see also here]:

"Unlike sedevacantists, we act vis-a-vis the Pope as vis-a-vis the Successor of Peter. We address ourselves to him as such, and we pray as such. The majority of faithful and traditional priests also feel that it is the prudential and wise solution: to recognize that there is a successor on the throne of Peter, and that it is necessary to strongly oppose him, because of the errors he spreads." ("Apres les ralliements sonnera l’heure de vérité," Fideliter 68, March 1989, p. 13).

Also, this video of the Assisi meetings (which began under Pope John Paul II and were continued through to Benedict XVI) is a good reminder that all the post-Conciliar popes have given great scandal, well before the Pachamama of Pope Francis. There is a trend that vilifies Francis exclusively and simultaneously exonerates the other Conciliar popes or white-washes them.

Pope Francis calls for obligatory global ‘climate change’ policies in new document ‘Laudate Deum’
Pope Francis' new document, Laudate Deum, calls for international bodies to enforce 'obligatory' policies to implement measures responding to the 'climate crisis.'



Pope Francis at the end of Mass, October 4, 2023
Haynes/LifeSiteNews

Quote:Renowned climate scientist blasts ‘anti-capitalist’ climate agenda, ‘manufactured’ consensushttps://www.lifesitenews.com/news/renown...consensus/

Quote:To suppose that all problems in the future will be able to be solved by new technical interventions is a form of homicidal pragmatism, like pushing a snowball down a hill.

Once and for all, let us put an end to the irresponsible derision that would present this issue as something purely ecological, ‘green,’ romantic, frequently subject to ridicule by economic interests. Let us finally admit that it is a human and social problem on any number of levels. For this reason, it calls for involvement on the part of all.

Quote:In conferences on the climate, the actions of groups negatively portrayed as ‘radicalized’ tend to attract attention. But in reality they are filling a space left empty by society as a whole, which ought to exercise a healthy ‘pressure,’ since every family ought to realize that the future of their children is at stake.

Quote:If there is sincere interest in making COP28 a historic event that honors and ennobles us as human beings, then one can only hope for binding forms of energy transition that meet three conditions: that they be efficient, obligatory and readily monitored.

This, in order to achieve the beginning of a new process marked by three requirements: that it be drastic, intense and count on the commitment of all. That is not what has happened so far, and only a process of this sort can enable international politics to recover its credibility, since only in this concrete manner will it be possible to reduce significantly carbon dioxide levels and to prevent even greater evils over time.

Quote:It is often heard also that efforts to mitigate climate change by reducing the use of fossil fuels and developing cleaner energy sources will lead to a reduction in the number of jobs. What is happening is that millions of people are losing their jobs due to different effects of climate change: rising sea levels, droughts and other phenomena affecting the planet have left many people adrift.

Quote:The old diplomacy, also in crisis, continues to show its importance and necessity. Still, it has not succeeded in generating a model of multilateral diplomacy capable of responding to the new configuration of the world; yet should it be able to reconfigure itself, it must be part of the solution, because the experience of centuries cannot be cast aside either.

We have heard rumors for a few weeks that Bp. Tissier would be giving the Sacrament of Confirmation in a Novus Ordo Church in Florida. 

If this were true, it would be yet further evidence of the SSPX's ongoing cooperation and alignment with the Conciliar Church, which was brought into the public's view with it's Doctrinal Declaration of 2012 though it was later revealed that the SSPX has been working secretly with the Conciliar Church much earlier through it's association with GREC. 

Here is the local SSPX church bulletin announcing the upcoming Confirmations for the parishioners of St. Thomas More Chapel in Sanford, FL:. 

BREAKING: Five cardinals write Dubia to Pope Francis on concerns about Synod, Catholic doctrine
Cardinals Burke, Brandmüller, Sarah, Zen, and Íñiguezto have published a new Dubia to express grave concerns to Pope Francis about the Synod on Synodality and possible attacks on Catholic doctrine.



Pope Francis delivers a speech on August 4, 2023 in Lisbon, Portugal.
Carlos Almeida - Pool/Getty Images

Quote:Given the gravity of the matter of the “dubia,” especially in view of the imminent session of the Synod of Bishops, we judge it our duty to inform you, the faithful (can. 212 § 3), so that you may not be subject to confusion, error, and discouragement but rather may pray for the universal Church and, in particular, the Roman Pontiff, that the Gospel may be taught ever more clearly and followed ever more faithfully.

1. Is it possible for the Church today to teach doctrines contrary to those she has previously taught in matters of faith and morals, whether by the Pope ex cathedra, or in the definitions of an Ecumenical Council, or in the ordinary universal magisterium of the Bishops dispersed throughout the world (cf. Lumen Gentium 25)?
   
2. Is it possible that in some circumstances a pastor could bless unions between homosexual persons, thus suggesting that homosexual behavior as such would not be contrary to God’s law and the person’s journey toward God? Linked to this dubium is the need to raise another: does the teaching upheld by the universal ordinary magisterium, that every sexual act outside of marriage, and in particular homosexual acts, constitutes an objectively grave sin against God’s law, regardless of the circumstances in which it takes place and the intention with which it is carried out, continue to be valid?
   
3. Will the Synod of Bishops to be held in Rome, and which includes only a chosen representation of pastors and faithful, exercise, in the doctrinal or pastoral matters on which it will be called to express itself, the Supreme Authority of the Church, which belongs exclusively to the Roman Pontiff and, una cum capite suo, to the College of Bishops (cf. can. 336 C.I.C.)?
   
4. Could the Church in the future have the faculty to confer priestly ordination on women, thus contradicting that the exclusive reservation of this sacrament to baptized males belongs to the very substance of the Sacrament of Orders, which the Church cannot change?
   
5. Can a penitent who, while admitting a sin, refuses to make, in any way, the intention not to commit it again, validly receive sacramental absolution?
   

1. Your Holiness insists that the Church can deepen its understanding of the deposit of faith. This is indeed what Dei Verbum 8 teaches and belongs to Catholic doctrine. Your response, however, does not capture our concern. Many Christians, including pastors and theologians, argue today that the cultural and anthropological changes of our time should push the Church to teach the opposite of what it has always taught. This concerns essential, not secondary, questions for our salvation, like the confession of faith, subjective conditions for access to the sacraments, and observance of the moral law. So we want to rephrase our dubium: is it possible for the Church today to teach doctrines contrary to those she has previously taught in matters of faith and morals, whether by the Pope ex cathedra, or in the definitions of an Ecumenical Council, or in the ordinary universal magisterium of the Bishops dispersed throughout the world (cf. Lumen Gentium 25)?
   
   
2. Your Holiness has insisted on the fact that there can be no confusion between marriage and other types of unions of a sexual nature and that, therefore, any rite or sacramental blessing of same-sex couples, which would give rise to such confusion, should be avoided. Our concern, however, is a different one: we are concerned that the blessing of same-sex couples might create confusion in any case, not only in that it might make them seem analogous to marriage, but also in that homosexual acts would be presented practically as a good, or at least as the possible good that God asks of people in their journey toward Him. So let us rephrase our dubium: Is it possible that in some circumstances a pastor could bless unions between homosexual persons, thus suggesting that homosexual behavior as such would not be contrary to God’s law and the person’s journey toward God? Linked to this dubium is the need to raise another: does the teaching upheld by the universal ordinary magisterium, that every sexual act outside of marriage, and in particular homosexual acts, constitutes an objectively grave sin against God’s law, regardless of the circumstances in which it takes place and the intention with which it is carried out, continue to be valid?
   
   
3. You have insisted that there is a synodal dimension to the Church, in that all, including the lay faithful, are called to participate and make their voices heard. Our difficulty, however, is another: today the future Synod on “synodality” is being presented as if, in communion with the Pope, it represents the Supreme Authority of the Church. However, the Synod of Bishops is a consultative body of the Pope; it does not represent the College of Bishops and cannot settle the issues dealt with in it nor issue decrees on them, unless, in certain cases, the Roman Pontiff, whose duty it is to ratify the decisions of the Synod, has expressly granted it deliberative power (cf. can. 343 C.I.C.). This is a decisive point inasmuch as not involving the College of Bishops in matters such as those that the next Synod intends to raise, which touch on the very constitution of the Church, would go precisely against the root of that synodality, which it claims to want to promote. Let us therefore rephrase our dubium: will the Synod of Bishops to be held in Rome, and which includes only a chosen representation of pastors and faithful, exercise, in the doctrinal or pastoral matters on which it will be called to express itself, the Supreme Authority of the Church, which belongs exclusively to the Roman Pontiff and, una cum capite suo, to the College of Bishops (cf. can. 336 C.I.C.)?
   
   
4. In Your reply Your Holiness made it clear that the decision of St. John Paul II in Ordinatio Sacerdotalis is to be held definitively, and rightly added that it is necessary to understand the priesthood, not in terms of power, but in terms of service, in order to understand correctly our Lord’s decision to reserve Holy Orders to men only. On the other hand, in the last point of Your response You added that the question can still be further explored. We are concerned that some may interpret this statement to mean that the matter has not yet been decided in a definitive manner. In fact, St. John Paul II affirms in Ordinatio Sacerdotalis that this doctrine has been taught infallibly by the ordinary and universal magisterium, and therefore that it belongs to the deposit of faith. This was the response of the Congregation for the Doctrine of the Faith to a dubium raised about the apostolic letter, and this response was approved by John Paul II himself. We therefore must reformulate our dubium: could the Church in the future have the faculty to confer priestly ordination on women, thus contradicting that the exclusive reservation of this sacrament to baptized males belongs to the very substance of the Sacrament of Orders, which the Church cannot change?
   
   
5. Finally, Your Holiness confirmed the teaching of the Council of Trent according to which the validity of sacramental absolution requires the sinner’s repentance, which includes the resolve not to sin again. And You invited us not to doubt God’s infinite mercy. We would like to reiterate that our question does not arise from doubting the greatness of God’s mercy, but, on the contrary, it arises from our awareness that this mercy is so great that we are able to convert to Him, to confess our guilt, and to live as He has taught us. In turn, some might interpret Your answer as meaning that merely approaching confession is a sufficient condition for receiving absolution, inasmuch as it could implicitly include confession of sins and repentance. We would therefore like to rephrase our dubium: Can a penitent who, while admitting a sin, refuses to make, in any way, the intention not to commit it again, validly receive sacramental absolution?